SINS OF SAINTS

BY A.W. PINK (1886-1952)

IN every believer there remains the liability to sin. The new birth is not, as so many suppose, a change of heart, nor the removal of the carnal nature, but is the reception of an entirely new nature. The new birth is neither the elimination nor the transformation of the old nature, but is the communication and impartation of a new nature, a spiritual nature, the Divine nature. In every born again person there are two natures—the old and the new—the flesh and the spirit—which the Apostle Paul tells us are contrary in disposition, continually warring against each other. As then the old, carnal nature, remains in the believer as long as he continues in this body, there is always a possibility of him sinning. 

While this is true, yet the believer is responsible not to sin. The death of Christ annulled it. The Cross has freed us from the dominion of sin. Once we were its slaves, but now it has no right to control us. The Word of God forbids it: “Awake to righteousness and sin not” (1Co 15:34). “As he which hath called you is holy, so be ye holy in all manner of conversation” (1Pe 1:15). The indwelling Holy Spirit condemns it. Our bodies are His temples, and it is our bounden duty to exclude everything which would in anywise defile them. The grace of God repudiates (1) it. The promise of our Lord is, “My grace is sufficient for thee.” The resources of Deity are held at our disposal. All power is ours if we will appropriate it. No believer is obliged to sin, and there is no legitimate excuse for the indulgence of it.

But the fact remains that all believers do sin. “For there is not a just man on earth that doeth good, and sinneth not” (Ecc 7:20). Every believer sins every day of his life, sins both negatively and positively. By this we do not mean that he violates the laws of the State, or that he deliberately breaks one of the Ten Commandments. We mean, that all come short of the standard of holiness revealed in God’s Word. The thought of foolishness is sin (Pro 24:9). Anxiety and worry are sinful, because forbidden by the Scripture. Covetousness is sinful, pride is sinful, sloth is sinful, yet who can plead guiltless? “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1Jo 1:8).

While it is true that every believer sins, sins daily, insomuch that he fails to measure up to the standard of holiness revealed in God’s Word and fails to perfectly follow the “example” left us by the Lord Jesus Christ, yet, we would insist upon the fact that there is a fundamental difference in this respect between the believer and the unbeliever. The unbeliever is “the servant (slave) of sin” (Joh 8:34), but the believer has been “made free”—delivered from the power of sin (Joh 8:36). Furthermore; we read, “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.  Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil” (1Jo 3:6-8). Now these verses do not teach that the daily walk of a believer is sinless, but they do teach that such an one will not practice sin. The tense of the verb in these verses must be carefully noted. It is the perfect which is here employed: “he that committeth sin”—commits and continues committing is the force of the word: he that makes a regular practice of committing sin. Observe it does not say, “He that sins is of the devil,” but he that sins and goes on sinning. In the same way “he that doeth [practices] righteousness is righteous.” The apostle is referring to the general course and tenor of our lives. He is speaking of that which is our habit. Let the Christian’s life be summed up as a whole and though like David he may wander from the path of rectitude (2),yet shall he return thereto; though like Peter he may fail in the hour of testing, yet shall he repent of his failure; though like Paul he may sin with his lips (Act 23:3-5), yet shall he confess his wrong-doing; and it will be seen that his complete record can be characterized and summarized only as one that “doeth righteousness.”

Ere proceeding to the details of our theme, we must in faithfulness state the issue clearly. Reader, if you love sin you are no child of God, for God is holy. If you are living to please self and are enjoying the pleasures of sin, you are no Christian, for a Christian is one who denies himself, takes up his cross and follows Christ; a Christian is one who is subject to the lordship of Christ, and no man can serve two masters. If when you succumb to temptation you are not cut to the heart, if the fact that you have offended against the Lord God is not followed by genuine contrition and repentance, it is proof you have never been born again; for when a real believer sins he “grieves” the Spirit within him, and the Spirit will cause him to grieve over his wrong-doing. If you are not “fleeing youthful lusts” (2Ti. 2:22), if you are not buffeting your body to “keep it under” (1Co 9:27), if you are not “yielding yourself unto God” (Rom 6:13), you have no ground for concluding that you are a member of the household of faith.

1. The One Overtaken in a Fault 

But what of the one who is “overtaken in a fault” (Gal 6:1)? What of the one who really and daily endeavors with all his might to please God and glorify Christ, who actually does seek first the kingdom of God and His righteousness (Mat 6:33), but who, nevertheless, is conscious that he offends in many things (Jam 3:2)—what are the consequences of such sins in the believer?

He does not cease to be God’s child.   A child of God is one who has been begotten by the Holy Spirit and made a partaker of the divine nature. The new birth is very much more than an external reformation, it is an internal regeneration. The new birth does not mean turning over a new leaf, but is the beginning of a new life. Now in the very nature of the case, one who has been born again cannot be un-born. We have been born again of “incorruptible seed” (1Pe 1:23). Can that which is incorruptible die? Impossible (Eph 2:5). Can those who have been spiritually resurrected be destroyed? Impossible. The new birth is a new creation (2Co 5:17, R.V.). Can that which has been created be un-created? Impossible. “I know that, whatsoever God doeth, it shall be forever: nothing can be put to it, nor anything taken from it: and God doeth it that men should fear before him” (Ecc 3:14).

He does not forfeit eternal life. When the believer sins he does not forfeit eternal life, and why? Because it is a gift—a free gift from God. “The free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23, R.V.). He could do nothing to merit this gift (if he could, it would cease to be a gift: in such a case it would be a reward), consequently, he can do nothing to demerit it. Moreover, the gift which God bestows upon the believer is eternal life. This needs to be stressed. God gave to Adam a probationary life: it was his so long as he obeyed God’s command and refused to eat of the forbidden fruit. God gave to Israel in Canaan a conditional life: their continued tenure of Palestine was made contingent (3) upon their compliance with the divine Decalogue and their abstinence from idolatry. But to the believer in Christ, God gives neither a probationary nor a conditional life, but eternal life. And, “The gifts and calling of God are without repentance” (Rom 11:29). To say that eternal life may end is a contradiction in terms.

He does not lose the Holy Spirit. David prayed, “Take not thy Holy Spirit from me.” (Psa 51:11), but this was under the dispensation (4) of law. In contrast thereto, under the dispensation of grace, the promise of the Saviour is, “And he shall give you another Comforter, that he may abide with you forever” (Joh 14:16). The believer may and does, “grieve” the Holy Spirit, but he cannot drive Him away. And for this reason, the Holy Spirit takes up His abode in the believer not on account of any personal fitness He finds in him, but on the ground of the finished work of Christ, and nothing can disturb that. Therefore we read, “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption” (Eph 4:30), that is, until the day when we shall be glorified in spirit, and soul, and body.

A striking demonstration and confirmation of this fact is seen in the case of the Corinthian saints. Due allowance must be made for the fact that they had only just emerged from an idolatrous and licentious (5) heathendom, yet when this is said, it remains that these Corinthians were guilty of the most awful sins. They were schismatics (6); brother went to law against brother; and what was worse, some had profaned the table of the Lord, having turned the supper into a drunken revel. And yet to this very Church, while admonishing the same, the apostle says, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1Co 3:16). In spite of their sins then, the Corinthian saints had not lost the Holy Spirit!

Read more -->HERE.

Philemon 1:7

Phm 1:7  For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

Phm 1:7  ForG1063 we haveG2192 greatG4183 joyG5485 andG2532 consolationG3874 inG1909 thyG4675 love,G26 becauseG3754 theG3588 bowelsG4698 of theG3588 saintsG40 are refreshedG373 byG1223 thee,G4675 brother.G80 

For - G1063 - A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).

we have - G2192 - A primary verb (including an alternate form σχέω scheō skheh'-o used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).

great - G4183 - Including the forms from the alternate “pollos”; (singular) much (in any respect) or (plural) many; neuter (singular) as adverb largely; neuter (plural) as adverb or noun often, mostly, largely.

joy - G5485 - From G5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude).

• G5463 - A primary verb; to be full of “cheer”, that is, calmly happy or well off; impersonal especially as a salutation (on meeting or parting), be well.

and - G2532 - Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.

consolation - G3874 - From G3870; imploration, hortation, solace.

• G3870 - From G3844 and G2564; to call near, that is, invite, invoke (by imploration, hortation or consolation).
• G3844 - A primary preposition; properly near, that is, (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with (local [especially beyond or opposed to] or causal [on account of]). In compounds it retains the same variety of application.
• G2564 - Akin to the base of G2753; to “call” (properly aloud, but used in a variety of applications, directly or otherwise).

in - G1909 - A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.

thy - G4675 - Genitive case of G4771; of thee, thy.

• G4771 - The personal pronoun of the second person singular; thou.

love - G26 - From G25; love, that is, affection or benevolence; specifically (plural) a love feast.

• G25 - Perhaps from ἄγαν agan (much; or compare [H5689]); to love (in a social or moral sense).

because - G3754 - Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.

• G3748 - From G3739 and G5100; which some, that is, any that; also (definitely) which same.
• G3739 - Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
• G5100 - An enclitic indefinite pronoun; some or any person or object.

the - G3588 - The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).

bowels - G4698 - Probably strengthened from σπλήν splēn - (the “spleen”); an intestine (plural); figuratively pity or sympathy.

of the - G3588 - see above

saints - G40 - From ἅγος hagos (an awful thing) compare G53, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated).

• G53 - From the same as G40; properly clean, that is, (figuratively) innocent, modest, perfect.

are refreshed - G373 - From G303 and G3973; (reflexively) to repose (literally or figuratively (be exempt), remain); by implication to refresh.

• G303 - A primary preposition and adverb; properly up; but (by extension) used (distributively) severally, or (locally) at (etc.).
• G3973 - A primn. verb (“pause”); to stop (transitive or intransitive), that is, restrain, quit, desist, come to an end.

by - G1223  - A primary preposition denoting the channel of an act; through (in very wide applications, local, causal or occasional). In composition it retains the same general import.


thee - G4675 - see above


brother - G80 - From G1 (as a connective particle) and δελφύς delphus (the womb); a brother (literally or figuratively) near or remote (much like [H1]).

Expanded definition:


consolation - G3874 - paraklesis - gen. parakleseos, fem. noun from parakaleo (3870), to beseech. The act of exhortation, encouragement, comfort. All of Scripture is actually a paraklesis, an exhortation, admonition or encouragement for the purpose of strengthening and establishing the believer in the faith (see Rom. 15:4; Phil. 2:1; Heb. 12:5; 13:22). Paul speaks of his preaching of the gospel as paraklesis in 1 Thess. 2:3 (see Acts 13:15; 2 Cor. 8:4), 17).


Comforting words, consolation (Acts 9:3; 2 Thess. 2:16; Phile 1:7; Heb 6:18), the opposite of tribulation and suffering in 2 Cor. 7:4 and joined with joy in 2 Cor. 7:7, 13 (see 2 Cor.1:3-7).


bowels - G4698 - splagchnon; gen. splagchnou, neut. noun. An intestine, bowel. In the NT only pl. ta splagchna, the bowels, viscera. In Class. Gr. writers, it is chiefly spoken of the upper viscera of animals, as the heart, lungs, and liver which were eaten during or after the sacrifice. In the NT, of persons generally, the intestines, bowels:

• (II) Figuratively, the inward parts indicating the breast or heart as the seat of emotions and passions. In the NT, of the gentler emotions as compassion, tender affection indicating the mind, soul, the inner man:
• (A) Generally (2 Cor 6:12, parallel with kardia (2588), the heart, in 6:11). See Phile 1:7, 20; 1 John 3:17; Sept.: Prov 1:10 (cf. Gen 43:30; 1 Kgs. 3:26).

Ant.: hardness of heart; hardness; callousness, hardness.

I am refreshed from having studied this verse.  I pray that all who read will seek to know Him more intimately and be comforted by HIS Word.

Day 6

III The Age of The Patriarchs - 1967-1606 B.C. ~ cont.

A. Job ~ cont.

2. Job and his three friends ~ cont.

b. First round of speeches - Job 4:1-21; 5:1-27; 6:1-30; 7:1-21; 8:1-22

A few verses that caught my attention, with Gill's commentary:

Eliphaz - "Shall mortal man be more than God? shall a man be more pure than his maker?"  (Job 4:17)

Shall mortal man be more just than God?.... Poor, weak, frail, dying man, and so sinful, as his mortality shows, which is the effect of sin; how should such a man be more righteous than God? who is so originally and essentially of himself, completely, perfectly, yea, infinitely righteous in his nature, and in his works, both of providence and grace; in chastising his people, punishing the wicked, and bestowing favours upon his friends, even in their election, redemption, justification, pardon, and eternal happiness: yea, not only profane wicked sinners can make no pretensions to anything of this kind, but even the best of men, none being without sin, no, not man in his best estate; for the righteousness he had then was of God, and therefore he could not be more just than he that made him upright. This comparative sense, which our version leads to, is more generally received; but it seems not to be the sense of the passage, since this is a truth clear from reason, and needed no vision or revelation to discover it; nor can it be thought that God would send an angelic spirit in such an awful and pompous manner, to declare that which every one knew, and no man would contradict; even the most self-righteous and self-sufficient man would never be so daring and insolent as to say he was more righteous than God; but the words should be rather rendered, "shall mortal man be justified by God, or be just from God?" or "with" him, or "before" him (t), in his sight, by any righteousness in him, or done by him? shall he enter into his presence, stand at his bar, and be examined there, and go away from thence, in the sight and account of God, as a righteous person of himself? no, he cannot; now this is a doctrine opposed to carnal reasoning and the common sentiments of men, a doctrine of divine revelation, a precious truth: this is the string of pearls Eliphaz received, see Job_4:12; that mortal man is of himself an unrighteous creature; that he cannot be justified by his own righteousness in the sight of God; and that he must look and seek out for a better righteousness than his own, to justify him before God; and this agrees with Eliphaz's interpretation of the vision, Job_15:14; with the sentiments of his friend Bildad, who seems to have some respect to it, Job_25:4; and also of Job himself, Job_9:2; and in like manner are we to understand the following clause:

shall a man be more pure than his Maker? even the greatest and best of men, since what purity was in Adam, in a state of innocence, was from God; and what good men have, in a state of grace, is from the grace of God and blood of Christ, without which no man is pure at all, and therefore cannot be purer than him from whom they have it: or rather "be pure from", or "with", or "before his Maker" (u), or be so accounted by him; every man is impure by his first birth, and in his nature state, and therefore cannot stand before a pure and holy God, who of purer eyes than to behold iniquity; or go away his presence, and be reckoned by him a pure and holy creature of himself; nor can any thing that he can do, in a moral or ceremonial manner, cleanse him from his impurity; and therefore it is necessary he should apply to the grace of God, and blood of Christ, for his purification.

Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?  (Job 5:1)

This one caught my attention because of the word saint...every born again believer is a saint.  A holy one.  So what saith the Hebrew for this word?

saints - H6918  - קדשׁ    קדושׁ - qâdôsh  qâdôsh - kaw-doshe', kaw-doshe' -From H6942; sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary.

• H6942 - קדשׁ - qâdash - kaw-dash' - A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally).

Henry's commentary:

To which of the saints wilt thou turn? Turn to which thou wilt, and thou wilt find they are all of my mind. I have the communis sensus fidelium - the unanimous vote of the faithful on my side; they will all subscribe to what I am going to say.” Observe, (1.) Good people are called saints even in the Old Testament; and therefore I know not why we should, in common speaking (unless because we must loqui cum vulgo - speak as our neighbours), appropriate the title to those of the New Testament, and not say St. Abraham, St. Moses, and St. Isaiah, as well as St. Matthew and St. Mark; and St. David the psalmist, as well as St. David the British bishop. Aaron is expressly called the saint of the Lord. (2.) All that are themselves saints will turn to those that are so, will choose them for their friends and converse with them, will choose them for their judges and consult them. See Psa_119:79. The saints shall judge the world, 1Co_6:1, 1Co_6:2. Walk in the way of good men (Pro_2:20), the old way, the footsteps of the flock. Every one chooses some sort of people or other to whom he studies to recommend himself, and whose sentiments are to him the test of honour and dishonour. Now all true saints endeavour to recommend themselves to those that are such, and to stand right in their opinion. (3.) There are some truths so plain, and so universally known and believed, that one may venture to appeal to any of the saints concerning them. However there are some things about which they unhappily differ, there are many more, and more considerable, in which they are agreed; as the evil of sin, the vanity of the world, the worth of the soul, the necessity of a holy life, and the like. Though they do not all live up, as they should, to their belief of these truths, yet they are all ready to bear their testimony to them.

Pondering upon that - about who we keep company with...found this verse:

1Co 15:33  Be not deceived: evil communications corrupt good manners.  KJV translation.

deceived - G4105 - πλανάω - planaō - plan-ah'-o - From G4106; to (properly cause to) roam (from safety, truth, or virtue).

evil  - G2556 - κακός - kakos - kak-os' - Apparently a primary word; worthless (intrinsically such; whereas G4190 properly refers to effects), that is, (subjectively) depraved, or (objectively) injurious.

communications - G3657 - ὁμιλία - homilia - hom-il-ee'-ah - From G3658; companionship (“homily”), that is, (by implication) intercourse.

corrupt - G5351 - φθείρω - phtheirō - fthi'-ro - Probably strengthened from φθίω phthiō (to pine or waste): properly to shrivel or wither, that is, to spoil (by any process) or (genitive) to ruin (especially figuratively by moral influences, to deprave.

good - G5543 - χρηστός - chrēstos - khrase-tos'- From G5530; employed, that is, (by implication) useful (in manner or morals).

manners - G2239 - ἦθος - ēthos - ay'-thos - A strengthened form of G1485; usage, that is, (plural) moral habits.

Do not be deceived: “Bad company ruins good morals.” ESV translation.

Lord, let us with diligence guard our lips when giving counsel, and be cognizant of those with whom we associate.